Katha Pollitt has some ideas for reclaiming the moral high ground on abortion rights. I agree with her that abortion needs to be seen more visibly as a part of women’s health care. We all know women who have had abortions–some of us have assisted them in some way, and a third of have had abortions ourselves. I’ve helped one friend recover from an abortion. I’ve never had one myself, and count myself fortunate, not virtuous. There’s no question but that if I had become pregnant before I wanted to be that I too would have sought an abortion.
In fact, it was my planned, wanted pregnancy that made me feel even more strongly about the importance of abortion rights. Some women begin to question the morality of abortion when they become pregnant, and I always wondered if pregnancy would change my mind. It didn’t–in fact, it struck me as even crazier and more absurd that so-called “pro-lifers” cared more about the little jelly bean inside my uterus than the adult human woman in which it grew, a human with adult responsibilities and family and community ties. It struck me as the most clueless and obnoxious form of misogyny–the utter erasure of living, breathing women and all of our labor, hopes, and creativity in favor of the potential human life growing in our uteri. The notion that anyone but me would presume to make decisions about the rest of our lives enraged me. Continue reading
I’m taking advantage of the rare treat of being left out a family camping trip this weekend to work on my book revisions, but I came across this delicious review of National Review and its 60-year-long tic of calling everyone on the Left a “Nazi” and everything on the Left “fascist.” Fish, as they say, rot from the head on down:
As John Judis documents in his 1988 biography of [William F.] Buckley, [Jr., founder of National Review] the conservative pundit’s father and namesake, William F. Buckley Sr., was an anti-Semite and fascist sympathizer who tried his best to pass along his ideas to his large brood. In 1937, four of the Buckley kids burned a cross outside a Jewish resort. The eleven-year-old William Buckley Jr. didn’t participate in the cross burning but only because he was deemed too young to participate and by his own account “wept tears of frustration” at being left out of the hate crime. At this point the young Buckley agreed with his father’s worldview, and would argue, in the words of a childhood friend, that “Bolshevik Russia was an infinitely greater threat than Nazi Germany.” The Spanish fascist leader Francisco Franco was a hero in the Buckley household, celebrated as a bulwark against the red menace.
Mother St. Barabra of the Swizzle Stick
Some of us had a little doll-related fun on Twitter today. Liz Covart (of Benjamin Franklin’s World) went in search of Betsy Ross Barbie, and was amazed to find it; Marla Miller, who first tipped us off to the existence of this Barbie, suggested that we all immediately Google “George Washington Barbie,” which of course we did.
I’ve got a barbie none can beat, friends–my Ursuline Barbie! But enough about my dolls; I’m here to tell you that I’ve been thinking about all of my book-related dolls and historical dolls in general while I’ve been walking around Québec this week, as Québec (like France) seems to have a weird fascination with both larger- and smaller-than-life representations of the human form. That is to say, I’m a huge fan of dolls, and even I’m a little creeped out by it.
This morning on the Twitter, my fellow Coloradoan Paul Harvey directed me to an article at The Atlantic by a young whippersnapper, Michael Conway, who was himself a student in an Advanced Placement (AP) U.S. History course in 2008-09. He writes about “The Problem with History Classes,” by which he seems to mean “The Problem with High School History Classes,” and rehearses the argument that it’s important to show students that history is not in fact a linear narrative of consensual facts but rather aggressively contested ground on which historians and students disagree, sometimes loudly and rancorously. Yes indeed! Although history itself is sometimes a bitterly contested ground, I’d be hard pressed to find an AP-USH teacher or a Ph.D.-holding scholar of U.S. history who would disagree with this point.
Conway then says that no one shared the contested nature of historical inquiry with him until he went to college, which surprised me because he took AP-USH, and I thought the point of that was introducing students to college-level ideas and analysis. He writes:
When I took AP U.S. History, I jumbled these diverse histories into one indistinct narrative. Although the test involved open-ended essay questions, I was taught that graders were looking for a firm thesis—forcing students to adopt a side. The AP test also, unsurprisingly, rewards students who cite a wealth of supporting details. By the time I took the test in 2009, I was a master at “checking boxes,” weighing political factors equally against those involving socioeconomics and ensuring that previously neglected populations like women and ethnic minorities received their due. I did not know that I was pulling ideas from different historiographical traditions. I still subscribed to the idea of a prevailing national narrative and served as an unwitting sponsor of synthesis, oblivious to the academic battles that made such synthesis impossible.
Ding a ling a ling!
Ask not for whom the dinner bell tolls! I’m on a tight deadline to crank out an essay before the bell rings, so here are a few long reads to keep you busy while I’m out roping up some historiographical longhorns. I don’t know why, but all of these links seem to be about good actors struggling to cope with their mixed feelings about the bad behavior of others. Bookmark this post the next time someone tells you that “secular humanists” and “liberal relativists” refuse to deal with the problem of evil in the world, willya?
- Clemson Communications Professor Chenjerai Kumanyika writes at the NPR Code Switch blog about “The Cost of White Comfort,” and nails a sneaking suspicion I’ve had about the (mostly white) chorus of hosannas about the forgiveness shown by the families of the black victims of last week’s terrible massacre in Charleston: “I couldn’t shake a paralyzing feeling: When black people and white people clasped hands in the arena that night, the comfort wouldn’t be evenly distributed. The healing wouldn’t flow both ways.” White Americans just love it when we’re let off the hook, don’t we? We’re the kings and queens of the fantasy that history doesn’t matter.
- Writer Andrew Chee dishes on his time in the early 1990s working as a cater-waiter for William F. and Pat Buckley: “The tuxedo and the starched white shirt—and the fact that each assignment was at a different, often exclusive, place—all made me feel a little like James Bond. Sometimes my fellow waiters and I called it the Gay Peace Corps for how we could come into places, clean them up, make them fabulous, throw a party, and leave. And I liked that when I went home, I didn’t think about the work at all.” But would his recent past as an ACT-UP activist get him kicked out of the famously anti-gay Bill’s household? Or would it get him an invitation to skinny dip with Bill at the end of the evening? (Because “that’s how they used to swim at Yale, after all.”) Really! For you younger people, this essay really captures a slice of gay, urban life in the 1990s, before and just after the invention of protease inhibitors while rendered HIV a condition people could live with instead of just die from. I was an urban straight at the time, but Chee and I are the same age and his recollections really jibe with my memories of the time.
Courtesy of Herschel Krustovski, a.k.a. Krusty the Clown–this was my only thought at 11 p.m. last night:
I’ve had some conversations with senior male historians over the past few years that have troubled me.
When talking about my work, or about the work of another women’s historian, some scholars apparently feel it’s OK to say “Oh, that’s why I don’t know her work. I just don’t do women’s history.” Or, “Women’s history is just something I never think about,” or comments to that effect.
I get it that we historians can’t all do everything, but how is it acceptable to announce that you never think about half of humanity in your own work or even read the scholarship on this half of humanity? Would these white men (and they have all been white) announce blithely that “I don’t do race,” even if it were true? (Odds are they’re not as ignorant of the scholarship on race as they are on the scholarship on women, gender, and sexuality, but this is just a guess. This post is mostly about the liberty some feel to confess their total ignorance of what has become a major subfield of history, and why that’s a bad idea not just for the audience but for the speaker.) Continue reading